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• Svabhāva  + (Richard Barron: the very nature of things)

• Āgantukamala  + (The mental afflictions and their residues … The mental afflictions and their residues that temporarily cover the mind's true nature, thus preventing the attainment of buddhahood. Liberation is said to be possible precisely because these defilements are not inherent to the nature of the mind and can be removed by means of the path. - Bernert, Christian, trans. ''Perfect or Perfected? Rongtön on Buddha-Nature'' (2018), page 113.ngtön on Buddha-Nature'' (2018), page 113.)
• Visaṃyogaphala  + (Translation of Tshig mdzod chen mo: One of the five kinds of fruition; result of exhausting what is to be abandoned by prajna; the abandonment of obscurations through meditation on the path of the noble ones.)
• Tathāgatagarbha  + (Womb of the tathagatas :Richard Barron: … Womb of the tathagatas</br></br>:Richard Barron: </br>::Sutra context: tathagatagarbha or "buddha nature"</br>::Dzogchen context: potential or heart essence that consitutes attaining (state of) suchness</br></br>“Containing the tathagatas”</br></br>“Womb”, “embryo”, “essence”, or “heart” (garbha) of the Thus Gone (tathāgata)art” (garbha) of the Thus Gone (tathāgata))
• Ālayavijñāna  + (Ālaya-vijñāna (storehouse consciousness) r … Ālaya-vijñāna (storehouse consciousness) refers to a level of subliminal mental processes that occur uninterruptedly throughout one’s life and, in the Buddhist view, one’s multiple lifetimes. It represents, in effect, one’s personal continuity along with the continuity of one’s accumulated karmic potential (hence, “storehouse”). Ālaya-vijñāna—along with Consciousness-Only (vijñapti-mātra) and the Three Natures (trisvabhāva)—is one of the distinguishing doctrines of the Yogācāra (“Practitioners of Yoga”) school of Indian Buddhism. The Yogācāra school flourished in India from the 3rd to 5th centuries of the Common Era and influenced all later types of Buddhism, particularly in Tibet and East Asia; the development of the concept of ālaya-vijñāna parallels this history. Initially, ālaya-vijñāna addressed a series of problems created by the Abhidharmic emphasis on the momentary nature of all mental processes, mostly concerning personal continuity: the continuity of karmic potential and the afflictions (kleśa) in a latent state, the gradual path to liberation, and the problem of rebirth. Once articulated, this underlying level of subliminal consciousness also allowed for a more robust explanation of the constructed nature of perception (“consciousness-,” “representation-,” or “appearance-only,” vijñapti-mātra) as well as the commonality of our experienced world (bhājana-loka). And since it represents the “store” of one’s past karma, ālaya-vijñāna is what must be eliminated, transformed, or purified on the path to liberation, when it becomes a “stainless consciousness” (amala-vijñāna). In some texts, it is even equated with tathāgatha-garbha (roughly, “buddha-nature”), a relationship later Tibetan and Chinese Buddhists developed along with other aspects of the Yogācāra traditions they received from India. More recently, ālaya-vijñāna has been compared with theories of unconscious mental processes in depth psychology and cognitive science. - William S. Waldronnd cognitive science. - William S. Waldron)